¹ tn Heb “you journey with oil.”

² tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.

³ tn Heb “and you multiply your perfumes.”

⁴ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

¹ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

² tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

³ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

⁴ tn Heb “you do not grow weak.”

¹ tn Heb “you do not place [it] on your heart.”

² tn Heb “Is it not [because] I have been silent, and from long ago?”

³ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

¹ tn Heb “I, I will declare your righteousness and your deeds.”

¹ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

² tn Heb “all of them a wind lifts up.”

³ tn Heb “a breath takes [them] away.”

⁴ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

⁵ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

¹ tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.

¹ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

² tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

³ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

¹ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

² tn Heb “for a spirit from before me would be faint.”

¹ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

² tn Heb “and he walked [as an] apostate in the way of his heart.”

¹ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

² tn Heb “and I will restore consolation to him, to his mourners.”

¹ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

² tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

And thou wentest ^{( k )} to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] to hell.

^{( k )} You sought the favour of the Assyrians by gifts and presents to help you against the Egyptians and when they failed you sought the Babylonians, and more and more tormented yourself.

Thou art wearied in the greatness of thy way; [yet] saidst thou not, ^{( l )} There is no hope: thou ^{( m )} hast found the life of thy hand; therefore thou wast not grieved.

^{( l )} Although you saw all your labours to be in vain, yet would you never acknowledge your fault and leave off.

^{( m )} He derides their unprofitable diligence, who thought to have made all sure, and yet were deceived.

And of whom hast thou been afraid or feared, that thou hast ^{( n )} lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of ^{( o )} old, and thou fearest me not?

^{( n )} Broken promises with me.

^{( o )} Meaning, that the wicked abuse God's leniency, and grow to further wickedness.

I will declare thy righteousness, ^{( p )} and thy works; for they shall not profit thee.

^{( p )} That is, your naughtiness, idolatry and impiety which the wicked call God's service: thus he derides their obstinacy.

When thou criest, let thy companies deliver thee; but the wind ^{( q )} shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

^{( q )} Meaning, the Assyrians and others, whose help they looked for.

^{( r )} And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.

^{( r )} God will say to Darius and Cyrus.

For I will not contend for ever, neither will I be always angry: ^{( s )} for the spirit should fail before me, and the souls [which] I have made.

^{( s )} I will not use my power against frail man, whose life is but a blast.

For the ^{( t )} iniquity of his covetousness I was angry, and smote him: I hid myself, and was angry, and he went on backsliding in the way of his heart.

^{( t )} That is, for the vices and faults of the people, which is here meant by covetousness.

I have seen his ways, and will ^{( u )} heal him: I will lead him also, and restore comforts to him and to his mourners.

^{( u )} Though they were obstinate, yet I did not withdraw my mercy from them.

I create the ^{( x )} fruit of the lips; Peace, peace to [him that is] ^{( y )} far off, and to [him that is] near, saith the LORD; and I will heal him.

^{( x )} That is, I frame the speech and words of my messengers who will bring peace.

^{( y )} As well to him that is in captivity as to him that remains at home.

But the wicked [are] like the troubled sea, when it ^{( z )} cannot rest, whose waters cast up mire and dirt.

^{( z )} Their evil conscience always torments them and therefore they can never have rest, (Isa 48:22).

1 The blessed death of the righteous.

3 God reproves the Jews for their whorish idolatry.

13 He gives promises of mercy to the penitent.

The Lord here calls apostates and hypocrites to appear before him. When reproved for their sins, and threatened with judgments, they ridiculed the word of God. The Jews were guilty of idolatry before the captivity; but not after that affliction. Their zeal in the worship of false gods, may shame our indifference in the worship of the true God. The service of sin is disgraceful slavery; those who thus debase themselves to hell, will justly have their portion there. Men incline to a religion that inflames their unholy passions. They are led to do any evil, however great or vile, if they think it will atone for crimes, or purchase indulgence for some favourite lust. This explains idolatry, whether pagan, Jewish, or antichristian. But those who set up anything instead of God, for their hope and confidence, never will come to a right end. Those who forsake the only right way, wander in a thousand by-paths. The pleasures of sin soon tire, but never satisfy. Those who care not for the word of God and his providences, show they have no fear of God. Sin profits not; it ruins and destroys.

The idols and their worshippers shall come to nothing; but those who trust in God's grace, shall be brought to the joys of heaven. With the Lord there is neither beginning of days, nor end of life, nor change of time. His name is holy, and all must know him as a holy God. He will have tender regard to those who bring their mind to their condition, and dread his wrath. He will make his abode with those whose hearts he has thus humbled, in order to revive and comfort them. When troubles last long, even good men are tempted to entertain hard thoughts of God. Therefore He will not contend for ever, for he will not forsake the work of his own hands, nor defeat the purchase of his Son's blood. Covetousness is a sin that particularly lays men under the Divine displeasure. See the sinfulness of sin. See also that troubles cannot reform men unless God's grace work in them. Peace shall be published, perfect peace. It is the fruit of preaching lips, and praying lips. Christ came and preached peace to Gentiles, as well as to the Jews; to after-ages, who were afar off in time, as well as to those of that age. But the wicked would not be healed by God's grace, therefore would not be healed by his comforts. Their ungoverned lusts and passions made them like the troubled sea. Also the terrors of conscience disturbed their enjoyments. God hath said it, and all the world cannot unsay it, That there is no peace to those who allow themselves in any sin. If we are recovered from such an awful state, it is only by the grace of God. And the influences of the Holy Spirit, and that new heart, from whence comes grateful praise, the fruit of our lips, are his gift. Salvation, with all its fruits, hopes, and comforts, is his work, and to him belongs all the glory. There is no peace for the wicked man; but let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon.

We have here a high charge, but a just one no doubt, drawn up against that wicked generation out of which God's righteous ones were removed, because the world was not worthy of them. Observe,

I. The general character here given of them, or the name and title by which they stand indicted, Isa 57:3. They are told to draw near and hear the charge, are set to the bar, and arraigned there as sons of the sorceress, or of a witch, the seed of an adulterer and a whore, that is, they were such themselves, they were strongly inclined to be such, and their ancestors were such before them. Sin is sorcery and adultery, for it is departing from God and dealing with the devil. They were children of disobedience. "Come,"says the prophet, "draw near hither, and I will read you your doom; to the righteous death will bring peace and rest, but not to you; you are children of transgression and a seed of falsehood (Isa 57:4), that have it by kind, and have it woven into your very nature, to backslide from God and to deal treacherously with him,"Isa 48:8.

II. The particular crimes laid to their charge.

1. Scoffing at God and his word. They were a generation of scorners (Isa 57:4): " Against whom do you sport yourselves? You think it is only against the poor prophets whom you trample upon as contemptible men, but really it is against God himself, who sends them, and whose message they deliver."Mocking the messengers of the Lord was Jerusalem's measure-filling sin, for what was done to them God took as done to himself. When they were reproved for their sins, and threatened with the judgments of God, they ridiculed the word of God with the rudest and most indecent gestures and expressions of disdain. They sported themselves, and made themselves merry, with that which should have made them serious, and under which they should have humbled themselves. They made wry mouths at the prophets, and drew out the tongue, contrary to all the laws of good breeding; nor did they treat God's prophets with the common civility with which they would have treated a gentleman's servant that had been sent to them on an errand. Note, Those who mock at God, and bid defiance to his judgments, had best consider who it is towards whom they conduct themselves so insolently.

2. Idolatry. This was that sin which the people of the Jews were most notoriously guilty of before the captivity; but that affliction cured them of it. In Isaiah's time it abounded, witness the abominable idolatries of Ahaz (which some think are particularly referred to here) and of Manasseh. (1.) They were dotingly fond of their idols, were inflamed with them, as those that burn in unlawful unnatural lusts, Rom 1:27. They were mad upon their idols, Jer 50:38. They inflamed themselves with them by their violent passions in the worship of them, as those of Baal's prophets that leaped upon the altar, and cut themselves, 1Ki 18:26, 1Ki 18:28. Note, Vile corruptions, the more they are gratified the more they are inflamed. They worshipped their idols under every green tree, in the open air, and in the shade; yet that did not cool the heat of their impetuous lusts, but rather the charming beauty of the green trees made them the more fond of their idols which they worshipped there. Thus that in nature which is pleasing, instead of drawing them to the God of nature, drew them from him. The flame of their zeal in the worship of false gods may shame us for our coldness and indifference in the worship of the true God. They strove to inflame themselves, but we distract and deaden ourselves. (2.) They were barbarous and unnaturally cruel in the worship of their idols. They slew their children, and offered them in sacrifice to their idols, not only in the valley of the son of Hinnom, the headquarters of that monstrous idolatry, but in other valleys, in imitation of that, and under the cliffs of the rock, in dark and solitary places, the fittest for such works of darkness. (3.) They were abundant and insatiable in their idolatries. They never thought they could have idols enough, nor could spend enough upon them and do enough in their service. The Syrians had once a notion of the God of Israel that he was a God of the hills, but not a God of the valleys (1Ki 20:28); but these idolaters, to make sure work, had both. [1.] They had gods of the valleys, which they worshipped in the low places by the water side (Isa 57:6): Among the smooth stones of the valley, or brook, is thy portion. If they saw a smooth carved stone, though set up but for a way-mark or a mere-stone, they were ready to worship it, as the papists do crosses. Or in stony valleys they set up their gods, which they called their portion, and took for their lot, as God's people take him for their lot and portion. But these gods of stone would really be no better a portion for them, no better a lot, than the smooth stones of the stream near which they were set up, for sometimes they worshipped their rivers. " They, they, are the lot which thou trustest to and art pleased with, but thou shalt be put off with it for thy lot, and miserable will thy case be."See the folly of sinners, who take the smooth stones of the stream for their portion, when they might have the precious stones of God's Jerusalem, and the high priest's ephod, to portion themselves with. Having taken these idols for their lot and portion, they stick at no charge in doing honour to them: " To them hast thou poured a drink-offering, and offered a meat-offering, as if they had given thee thy meat and drink."They loved their idols better than their children, for their own tables must be robbed to replenish the altars of their idols. Have we taken the true God for our portion? Is he, even he, our lot? Let us then serve him with our meat and drink, not, as they did, by depriving ourselves of the use of them, but by eating and drinking to his glory. Here, in a parenthesis, comes in an expression of God's just resentment of this wickedness of theirs: Should I receive comfort in these - in such a people as this? Can those expect that God will take any pleasure in them, or accept their devotions at his altar, who thus serve Baal with the gifts of his providence? God takes comfort in his people, while they are faithful to him; but what comfort can he take in them when those that should be his witnesses against the idolatries of the world do themselves fall in with them? Should I have compassion on these? (so some), or should I repent me concerning these? so others. "How can they expect that I should spare them, and either adjourn or abate their punishment, when they are so very provoking? Shall I not visit for these things? "Jer 5:7, Jer 5:9. [2.] They had gods of the hills too (Isa 57:7): " Upon a lofty and high mountain (as if thou wouldst vie with the high and lofty One himself, Isa 57:15) hast thou set thy bed, thy idol, thy idol's temple and altar, the bed of thy uncleanness, where thou committest spiritual whoredom, with all the wantonness of an idolatrous fancy, and in direct violation of the covenant of thy God. Thither wentest thou up readily enough, though it was up-hill, to offer sacrifice. "Some think this bespeaks the impudence they arrived at in their idolatries; at first they had some sense of shame, when they worshipped their idols in the valleys, in obscure places; but they soon conquered that, and came to do it upon the lofty high mountains. They were not ashamed, neither could they blush. [3.] As if these were not enough, they had household-gods too, their lares and penates. Behind the doors and the posts (Isa 57:8), where the law of God should be written for a memorandum to them of their duty, they set up the remembrance of their idols, not so much to keep up their own remembrance of them (they were so fond of them that they could not forget them), but to show to others how mindful they were of them, and to put their children in mind of them, and possess them betimes with a veneration for these dunghill deities. [4.] As they were insatiable in their idolatries, so they were inseparable from them. They were hardened in their wickedness; they worshipped their idols openly and in public view, as being neither ashamed of the sin nor afraid of the punishment; they went as publicly, and in as great crowds, to the idol-temples, as ever they had gone to God's house. This was like an impudent harlot, discovering themselves to another than God, making profession of another than the true religion. They took a pride in making proselytes to their idolatries, and not only went up themselves to their high places, but enlarged their bed, that is, their idol-temples, and (as the margin reads the following words) thou hewedst it for thyself larger than theirs, than theirs from whom thou copiedst it, and tookest the platform of it, as Ahaz of his altar from that which he saw at Damascus, 2Ki 16:10. And being thus involved over head and ears, as it were, in their idolatries, there is no parting them from them. Ephraim is now joined to idols both in love and league. First, In league: " Thou hast made a covenant with them, with the idols, with the idol-worshippers, to live and die together."This was a complete renunciation of their covenant with God and an avowed resolution to persist in their apostasy from him. Secondly, In love: " Thou lovedst their bed, that is, the temple of an idol, wherever thou sawest it."Justly therefore were they given up to their own hearts' lusts.

3. Another sin charged upon them is their trusting in and seeking to foreign aids and succours, and contracting a communion with the Gentile powers (Isa 57:9): Thou wentest to the king, which some understand of the idol they worshipped, particularly Moloch, which signifies a king. "Thou didst every thing to ingratiate thyself with those idols, didst offer incense and sweet ointments at their altars."Or it may be meant of the king of Assyria, whom Ahaz made his court to, or of the king of Babylon, whose ambassadors Hezekiah caressed, or of other kings of the nations whose idolatrous usages they admired and were desirous to learn and imitate, and for that end went and sent to cultivate an acquaintance and correspondence with them, that they might be like them and strengthen themselves by an alliance with them. See here, (1.) What an expense they were at in forming and procuring this grand alliance. They went with ointments and perfumes, either bestowed upon themselves, to beautify their own faces and so make themselves considerable and worthy the friendship of the greatest king, or to be presented to those whose favour they were ambitious of, because a man's gift makes room for him and brings him before great men. "When the first present of rich perfumes was thought too little, thou didst increase them;"and thus many seek the ruler's favour, forgetting that, after all, every man's judgment proceeds from the Lord. So fond were they of those heathen princes that they not only went themselves, in all their airs, to those that were near them, but sent messengers to those that were afar off, Isa 18:2. (2.) How much they hereby disparaged themselves and laid the honour of their crown and nation in the dust: Thou didst debase thyself even unto hell. They did so by their idolatries. It is a dishonour to the children of men, who are endued with the powers of reason, to worship that as their god which is the creature of their own fancy and the work of their own hands, to bow down to the stock of a tree. It is much more a dishonour to the children of God, who are blessed with the privilege of divine revelation, to forsake such a God as they know theirs to be for a thing of nought, their own mercies for lying vanities. They likewise debased themselves by truckling to their heathen neighbours, and depending upon them, when they had a God to go to who is all-sufficient and in covenant with them. How did those shame themselves to the highest degree, and sink themselves to the lowest, that forsook the fountain of life for broken cisterns and the rock of ages for broken reeds! Note, Sinners disparage and debase themselves; the service of sin is an ignominious slavery; and those who thus debase themselves to hell will justly have their portion there.

III. The aggravations of their sin. 1. They had been tired with disappointments in their wicked courses, and yet they would not be convinced of the folly of them (Isa 57:10): " Thou art wearied in the greatness of thy way; thou hast undertaken a mighty task, to find out true satisfaction and happiness in that which is vanity and a lie."Those that set up idols, instead of God, for the object of their worship, and princes, instead of God, for the object of their hope and confidence, and think thus to better themselves and make themselves easy, go a great way about, and will never come to their journey's end: Thou art wearied in the multitude, or multiplicity, of thy ways (so some read it): those that forsake the only right way wander endlessly in a thousand by-paths, and lose themselves in the many inventions which they have sought out. They weary themselves with fresh chases and fierce ones, but never gain their point, like the Sodomites, that wearied themselves to find the door (Gen 19:11) and could not find it at last. The pleasures of sin will soon surfeit, but never satisfy; a man may quickly tire himself in the pursuit of them, but can never repose himself in the enjoyment of them. They found this by experience. The idols they had often worshipped never did them any kindness; the kings they courted distressed them, and helped them not; and yet they were so wretchedly besotted that they could not say, " There is no hope; it is in vain any longer to expect that satisfaction in creature-confidences, and in the worship of idols, which we have so often looked for, and never met with."Note, Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step towards a well-grounded hope of happiness in God and a well-fixed resolution to keep to his service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, "There is no hope to be happy short of the Creator."2. Though they were convinced that the way they were in was a sinful way, yet, because they had found some present sensual pleasure and worldly profit by it, they could not persuade themselves to be sorry for it: " Thou hast found the life of thy hand "(or the living of it ); thou boastest how fortune smiles upon thee, and therefore thou art not grieved, any more than Ephraim when he said (Hos 12:8), " I have become rich; I have found out substance. "Note, Prosperity in sin is a great bar to conversion from sin. Those that live at ease in their sinful projects, are tempted to think God favours them, and therefore they have nothing to repent of. Some read it ironically, or by way of question: "Thou hast found the life of thy hand, hast found true satisfaction and happiness, no doubt thou hast; hast thou not? And therefore thou art so far from being grieved that thou blessest thyself in thy own evil way; but review thy gains once more, and come to a balance of profit and loss, and then say, What fruit hast thou of those things whereof thou art ashamed and for which God shall bring thee into judgment? "Rom 6:21. 3. They had dealt very unworthily with God by their sin; for, (1.) It should seem they pretended that the reason why they left God was because he was too terrible a majesty for them to deal with; they must have gods that they could be more free and familiar with. "But,"says God, " of whom hast thou been afraid or feared, that thou hast lied, that thou hast dealt falsely and treacherously with me, and dissembled in thy covenants with me and prayers to me? What did I ever do to frighten thee from me? What occasion have I given thee to think hardly of me, that thou hast gone to seek a kinder master?"(2.) However, it is certain that they had no true reverence of God nor any serious regard to him. So that question is commonly understood, " Of whom hast thou been afraid, or feared? Of none; for thou hast not feared me whom thou shouldst fear; for thou hast lied to me."Those that dissemble with God make it to appear they stand in no awe of him. "Thou hast not remembered me, neither what I have said nor what I have done, neither the promises nor the threatenings, nor the performances of either; thou hast not laid them to thy heart, as thou wouldst have done if thou hadst feared me."Note, Those who lay not the word of God and his providences to their hearts do thereby show that they have not the fear of God before their eyes. And multitudes are ruined by fearlessness, forgetfulness, and mere carelessness; they do not aright nor to good purpose fear any thing, remember any thing, nor lay any thing to heart. Nay, (3.) They were hardened in their sin by the patience and forbearance of God. " Have not I held my peace of old, and for a long time? These things thou hast done and I kept silence. And therefore, as it follows here, thou fearest me not;"as if because God had spared long he would never punish, Ecc 8:11. Because he kept silence the sinner thought him altogether such a one as himself, and stood in no awe of him.

IV. Here is God's resolution to call them to an account, though he had long borne with them (Isa 57:12): " I will declare (like that, Psa 50:21, But I will reprove thee ), I will declare thy righteousness, which thou makest thy boast of, and let the world see, and thyself too, to thy confusion, that it is all a sham, all a cheat, it is not what it pretends to be. When thy righteousness comes to be examined it will be found that it was unrighteousness, and that there was no sincerity in all thy pretensions. I will declare thy works, what they have been and what the gain thou pretendest to have gotten by them, and it will appear that at long-run they shall not profit thee, nor turn to any account."Note, Sinful works, as they are works of darkness, and there is no reason nor righteousness in them, so they are unfruitful works and there is nothing got by them; and, however they look now, it will be made to appear so another day. Sin profits not, nay, it ruins and destroys.

Here, I. God shows how insufficient idols and creatures were to relieve and succour those that worshipped them and confided in them (Isa 57:13): " When thou criest in thy distress and anguish, lamentest thy misery and callest for help, let thy companies deliver thee, thy idol-gods which thou hast heaped to thyself companies of, the troops of the confederate forces which thou hast relied so much upon, let them deliver thee if they can; expect no other relief than what they can give."Thus God said to Israel, when in their trouble they called upon him (Jdg 10:14), Go, and cry to the gods which you have chosen, let them deliver you. But in vain is salvation hoped for from them: The wind shall carry them all away, the wind of God's wrath, that breath of his mouth which shall slay the wicked; they have made themselves as chaff, and therefore the wind will of course hurry them away. Vanity they are, and vanity shall take them away, to vanity they shall be reduced, and vanity shall be their recompence. Both the idols and their worshippers shall come to nothing.

II. He shows that there was a sufficiency, an all-sufficiency, in him for the comfort and deliverance of all those that put their confidence in him and made their application to him. Their safety and satisfaction appear the more comfortable because their hopes are crowned with fruition, when those that seek to other helpers have their hopes frustrated: " He that puts his trust in me, and in me only, he shall be happy, both for soul and body, for this world and the other."

1. Observe, in general, (1.) Those that trust in God's providence take the best course to secure their secular interests. They shall possess the land, as much of it as is good for them, and what they have they shall have it from a good hand and hold it by a good title. Psa 37:3, They shall dwell in the land, and verily they shall be fed. (2.) Those that trust in God's grace take the best course to secure their sacred interests. They shall inherit my holy mountain. They shall enjoy the privileges of the church on earth, and be brought at length to the joys of heaven; and no wind shall carry them away.

2. More particularly,

(1.) The captives, that trust in God, shall be released (Isa 57:14): They shall say (that is, the messengers of his providence, in that great event shall say), Cast you up, cast you up, prepare the way. When God's time shall have come for their deliverance the way of bringing it about shall be made plain and easy, obstacles shall be removed, difficulties that seemed insuperable shall be speedily got over, and all things shall concur both to accelerate and facilitate their return. See Isa 40:3, Isa 40:4. This refers to the provision which the gospel, and the grace of it, have made for our ready passage through this world to a better. The way of religion is now cast up; it is a highway; ministers' business is to direct people in it, and to help them over the discouragements they meet with, that nothing may offend them.

(2.) The contrite, that trust in God, shall be revived, Isa 57:15. Those that trusted to idols and creatures for help went with their ointments and perfumes (Isa 57:9); but here God shows that those who may expect help from him are such as are destitute of, and set themselves at a distance from, the gaieties of the world and the delights of sense. God's glory appears here very bright, [1.] In his greatness and majesty: He is the high and lofty One that inhabits eternity. Let this inspire us with very high and honourable thoughts of the God with whom we have to do, First, That his being and perfections are exalted infinitely above every creature, not only above what they have themselves, but above what they can conceive concerning him, far above all their blessing and praise, Neh 9:5. He is the high and lofty One, and there is no creature like him, nor any to be compared with him. The language likewise intimates his sovereign dominion over all and the incontestable right he has to give both law and judgment to all. He is higher than the highest (Ecc 5:8), than the highest heavens, Psa 113:4. Secondly, That with him there is neither beginning of days nor end of life, nor change of time; he is both immortal and immutable. He only has immortality, 1Ti 6:16. He has it of himself, and he has it constantly; he inhabits it, and cannot be dispossessed of it. We must shortly remove into eternity, but God always inhabits it. Thirdly, That there is an infinite rectitude in his nature, and an exact conformity with himself and a steady design of his own glory in all that he does; and this appears in every thing by which he has made himself known, for his name is holy, and all that desire to be acquainted with him must know him as a holy God. Fourthly, That the peculiar residence and manifestation of his glory are in the mansions of light and bliss above: " I dwell in the high and holy place, and will have all the world to know it."Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor widows and fatherless, Psa 68:4, Psa 68:5. [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken - those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes. Now, First, With these God will dwell. He will visit them graciously, will converse familiarly with them by his word and Spirit, as a man does with those of his own family; he will be always nigh to them and present with them. He that dwells in the highest heavens dwells in the lowest hearts and inhabits sincerity as surely as he inhabits eternity. In these he delights. Secondly, He will revive their heart and spirit, will speak that to them, and work that in them by the word and Spirit of his grace, which will be reviving to them, as a cordial to one that is ready to faint. He will give them reviving joys and hopes sufficient to counterbalance all the griefs and fears that break their spirits. He dwells with them, and his presence is reviving.

(3.) Those with whom he contends, if they trust in him, shall be relieved, and received into favour, Isa 57:16. He will revive the heart of the contrite ones, for he will not contend for ever. Nothing makes a soul contrite so much as God's contending, and therefore nothing revives it so much as his ceasing his controversy. Here is, [1.] A gracious promise. It is not promised that he will never be angry with his people, for their sins are displeasing to him, or that he will never contend with them, for they must expect the rod; but he will not contend for ever, nor be always wroth. As he is not soon angry, so he is not long angry. He will not always chide. Though he contend with them by convictions of sin, he will not contend for ever; but, instead of the spirit of bondage, they shall receive the Spirit of adoption. He has torn, but he will heal. Though eh contend with them by the rebukes of providence, yet the correction shall not last always, shall not last long, shall last no longer than there is need (1Pe 1:6), no longer than they can bear, no longer than till it has done its work. Though their whole life be calamitous, yet their end will be peace, and so will their eternity be. [2.] A very compassionate consideration, upon which this promise is grounded: "If I should contend for ever, the spirit would fail before me, ever the souls which I have made. "Note, First, God is the Father of spirits, Heb 12:9. Those with whom he will not always contend are the souls that he has made, that he gave being to by creation and a new being to by regeneration. Secondly, Though the Lord is for the body, yet he concerns himself chiefly for the souls of his people, that the spirit do not fail, and its graces and comforts. Thirdly, When troubles last long, the spirit even of good men is apt to fail. They are tempted to entertain hard thoughts of God, to think it in vain to serve him; they are ready to put comfort away from them, and to despair of relief, and then the spirit fails. Fourthly, It is in consideration of this that God will not contend for ever; for he will not forsake the work of his own hands nor defeat the purchase of his Son's blood. The reason is taken not from our merit, but from our weakness and infirmity; for he remembers that we are flesh (Psa 78:39) and that flesh is weak.

The body of the people of Israel, in this account of God's dealings with them, is spoken of as a particular person (Isa 57:17, Isa 57:18), but divided into two sorts, differently dealt with - some who were sons of peace, to whom peace is spoken (Isa 57:19), and others who were not, who have nothing to do with peace, Isa 57:20, Isa 57:21. Observe here,

I. The just rebukes which that people were brought under for their sin: For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer 6:13, From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col 3:5. No marvel that the people were covetous when their watchmen themselves were notoriously so, Isa 56:11, Yet, covetous as they were, in the service of their idols they were prodigal, Isa 57:6. And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men bless themselves in (Psa 49:18) and in which their neighbours bless them (Psa 10:3); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God's displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he tear and go away (Hos 5:14), we are very miserable.

II. Their obstinacy and incorrigibleness under these rebukes: He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but in his distress he trespassed yet more, 2Ch 28:22. See the strength of the corruption of men's hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God's grace work with them.

III. God's wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them.

1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name's sake, God determines not to contend for ever with them. With the froward God may justly show himself froward (Psa 18:26), and walk contrary to those that walk contrary to him, Lev 26:24. When this sinner here went on frowardly in the way of his heart, one would think it should have followed, "I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him."But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows, I have seen his ways and will heal him. See how God's goodness takes occasion from man's badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God's reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: "I have seen his ways, and yet I will heal him for my own name's sake."God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: "I have seen his way, that he will never turn to me of himself, and therefore I will turn him."Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it.

2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for their hurt (Jer 24:8, Jer 24:9), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly.

(1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ (Isa 57:19): I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the fruit of the lips (Heb 13:15), the calves of the lips, Hos 14:2. I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published: Peace, peace (perfect peace, all kinds of peace) to him that is afar off from the general rendezvous, or from the head-quarters, as well as to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God's creating. He, and he only, can work it; it is the fruit of the lips, of his lips - he commands it, of the minister's lips - he speaks it by them, Isa 40:1. It is the fruit of preaching lips and praying lips; it is the fruit of Christ's lips, whose lips drop as a honeycomb; for to him this is applied, Eph 2:17 : He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age.

(2.) To those among them that were wicked, though they might return with the rest, their return was no peace, Isa 57:20. The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace (Isa 57:19): I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before (Isa 48:22), and here repeats (Isa 57:21), There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?

In the closest reciprocal connection with this God-forgetting, adulterous craving for the favour of heathen gods, stood their coquetting with the heathen power of the world. "And thou wentest to the king with oil, and didst measure copiously thy spices, and didst send thy messengers to a great distance, and didst deeply abase thyself, even to Hades. Thou didst become weary of the greatness of thy way; yet thou saidst not, It is unattainable: thou obtainedst the revival of thy strength: therefore thou wast not pained." The first thing to be noticed here, is one that has been overlooked by nearly all the modern commentators, viz., that we have here a historical retrospect before us. And secondly, a single glance at Isa 57:11 is sufficient to show that the words refer to a servile coquetry from the fear of man, and therefore to a wicked craving for the favour of man; so that "the king,"is not Baal, or any heathen god whatever (according to Isa 8:21 and Zep 1:5), but the Asiatic ruler of the world. Ahaz sent messengers, as we read in 2Ki 16:7., to Tiglath-pileser, the king of Assyria, to say to Him, "I am thy servant and thy son."And Ahaz took the silver and gold that were in the house of Jehovah, and in the treasures of the palace, and sent a bribe to the king of Assyria. And again, at 2Ki 16:10., Ahaz went to Damascus to meet the king of Assyria, and there he saw an altar, and sent a model of it to Jerusalem, and had one like it put in the place of the altar of burnt-offering. Such acts as these are here described in the figure of Israel travelling with oil to the king, and taking a quantity of choice spices with it to gain his favour, and also sending messengers, and not only bowing itself to the earth, but even stooping to Hades, that is to say, standing as it were on its head in its excessive servility, for the purpose of obtaining allies. It seems most natural to take בּשׁמן as equivalent to בשמן משׁוּחה : thou wentest in oil (dripping with pomade), and didst apply to thyself many spices; but Beth after verbs of going signifies to go with anything, to take it with one and bring it, so that the oil and spices are thought of here as presents, which she took with her as sensual stimulants, with a view to the amorous pleasures she was seeking (Eze 23:41, cf., Hos 12:2). השׁפּיל signifies to go deep down in Jer 13:18; the meaning here is, to bow very low, or to degrade one's self. By "the greatness or breadth of the way"(a similar expression to that in Jos 9:13), all the great sacrifices are intended which it cost her to purchase the favour of the heathen ruler. Although they were a great trouble to her, yet she did not say נואש , "it is hopeless;"the niphal of יאשׁ signifies in 1Sa 27:1, to betake one's self to a thing with despair of its success. The participle in Job 6:26 means a despairing person; it also occurs in a neuter sense in Jer 2:26; Jer 18:12, viz., given up, i.e., absolutely in vain. She did not give up hope, although the offerings nearly exhausted her strength; on the contrary, she gained יד חיּת , "life of her arm,"i.e., (according to the use of חיה in the sense of reviving, and החיה , to bring to life again) new life in her arm, in other words, "the renewing of her strength"( recentem vigorem virium suarum ). Thus, without noticing the sighs and groans forced from her by the excessive toil and fatigue, but stirring herself up again and again, she pursued the plan of strengthening her alliances with the heathen. Ezekiel's picture of Aholah and Aholibah is like a commentary on Isa 57:3-10 (see Ezek 23).

From fear of man, Israel, and still more Judah, had given up the fear of Jehovah. "And of whom hast thou been afraid, and ( whom ) didst thou fear, that thou becamest a liar, and didst not continue mindful of me, and didst not take it to heart?" It was of men - only mortal men, with no real power (Isa 51:12) - that Israel was so needlessly afraid, that it resorted to lies and treachery to Jehovah (kı̄ , ut , an interrogative sentence, as in 2Sa 7:18; Psa 8:5): purchasing the favour of man out of the fear of man, and throwing itself into the arms of false tutelar deities, it banished Jehovah its true shelter out of its memory, and did not take it to heart, viz., the sinfulness of such infidelity, and the eventful consequences by which it was punished (compare Isa 47:7 and Isa 42:25).

With Isa 57:11 the reproaches are addressed to the present. The treachery of Israel had been severely punished in the catastrophe of which the captivity was the result, but without effecting any improvement. The great mass of the people were as forgetful of God as ever, and would not be led to repentance by the long-suffering of God, which had hitherto spared them from other well-merited punishments. "Am I not silent, and that for a long time, whereas thou wast not afraid of me?" A comparison with Isa 42:14 will show that the prophecy returns here to its ordinary style. The lxx and Jerome render the passage as if the reading were מעלם (viz., עיני = παρορῶν , quasi non videns ), and this is the reading which Lowth adopts. We may see from this, that the original text had a defective ומעלם , which was intended, however, to be read וּמעלם . The prophet applies the term ‛ōlâm (see Isa 42:14) to the captivity, which had already lasted a long time - a time of divine silence: the silence of His help so fas as the servants of Jehovah were concerned, but the silence of His wrath as to the great mass of the people.

But this silence would not last for ever. "I will proclaim thy righteousness; and thy works, they will not profit thee. When thou criest, let thy heaps of idols save thee: but a wind carries them all away; a breath takes them off; and whoever putteth trust in me will inherit the land, and take possession of my holy mountain." According to the context, צדקת ך cannot be a synonym of ישׁוּעה f here. It is neither salvation nor the way of salvation that is intended; nor is this even included, as Stier supposes. But the simple reference is to what Israel in its blindness regarded as righteousness; whereas, if it had known itself, it would have seen that it was the most glaring opposite. This lying-righteousness of Israel would be brought to a judicial exposure by Jehovah. ואת־מעשׂי ך is not a second accusative to אגּיד , for in that case we should have ומעשׂיך את־צדקתך ; but it commences a second sentence, as the accents really indicate. When Jehovah begins thus to speak and act, the impotence of the false gods which His people have made for themselves will soon be exposed; and "as for thy works (i.e., thine idols, Isa 41:29, cf., Isa 1:31), they will do thee no good"(Isa 44:9-10, compare Jer 23:33; for the question מה־משׂא ), here an empatic elevation of the subject, compare Isa 53:8, ואת־דורו , Ewald, § 277, p. 683). This determines the meaning of קבּוּצי ך , which Knobel supposes to refer to the large army of the Babylonians, with which the apostates among the exiles had formed an offensive and defensive alliance. But the term is really applied to the heaps (qibbūts , collectio , not an adjective of the form limmūd ) of different idols, with which Israel had furnished itself even in its captivity (compare qibbâtsâh in Mic 1:7). It was in vain for them to turn to these pantheons of theirs; a single rūăch would carry them all away, a hebhel would sweep them off, for they themselves were nothing but hebhel and rūăch (Isa 41:29). The proper punctuation here is יקּח־הבל ; the first syllable of יקח , which is attached to a word with a disjunctive accent, has a so-called heavy Gaya , the second a euphonic Gaya , according to rules which are too little discussed in our grammars. When Knobel supports his explanation of קבוצי ך on the ground that the idols in Isa 57:13 and the worshippers of Jehovah in Isa 57:13 do not form a fitting antithesis, the simple reply is, that the contrast lies between the idols, which cannot save, and Jehovah, who not only saves those who trust in Him, but sends them prosperity according to His promises. With the promise, "Whoso trusts in me will inherit the land,"this prophecy reaches the thought with which the previous prophecy (Isa 51:7-8) closed; and possibly what is here affirmed of קבּוּצי ך forms an intentional antithesis to the promise there, לנקבּציו עליו אקבּ ץ עוד : when Jehovah gathers His faithful ones from the dispersion, and gathers others to them (from among the heathen), then will the plunder which the faithless have gathered together be all scattered to the winds. And whilst the latter stand forsaken by their powerless works, the former will be established in the peaceful inheritance of the promised land. The first half of the prophecy closes here. It is full of reproach, and closes with a brief word of promise, which is merely the obverse of the threat. The second half follows an opposite course. Jehovah will redeem His people, provided it has been truly humbled by the sufferings appointed, for He has seen into what errors it has fallen since He has withdrawn His mercy from it. "But the wicked,"etc. The whole closes here with words of threatening, which are the obverse of the promise. Isa 57:13 forms the transition from the first half to the second.

The promise is now followed by a appeal to make ready the way which the redeemed people have to take. "And He saith, Heap up, heap up, prepare a way, take away every obstruction from the way of my people." This is the very same appeal which occurs once in all three books of these prophecies (Isa 40:3-4; Isa 57:14; Isa 62:10). The subject of the verb ( ' âmar ) is not Jehovah; but the prophet intentionally leaves it obscure, as in Isa 40:3, Isa 40:6 (cf., Isa 26:2). It is a heavenly cry; and the crier is not to be more precisely named.

The primary ground for this voice being heard at all is, that the Holy One is also the Merciful One, and not only has a manifestation of glory on high, but also a manifestation of grace below. "For thus saith the high and lofty One, the eternally dwelling One, He whose name is Holy One; I dwell on high and in the holy place, and with the contrite one and him that is of a humbled spirit, to revive the spirit of humbled ones, and to revive the heart of contrite ones." He inflicts punishment in His wrath; but to those who suffer themselves to be urged thereby to repentance and the desire for salvation, He is most inwardly and most effectually near with His grace. For the heaven of heavens is not too great for Him, and a human heart is not too small for Him to dwell in. And He who dwells upon cherubim, and among the praises of seraphim, does not scorn to dwell among the sighs of a poor human soul. He is called râm (high), as being high and exalted in Himself; נשּׂא (the lofty One), as towering above all besides; and עד שׁכן . This does not mean the dweller in eternity, which is a thought quite outside the biblical range of ideas; but, since עד stands to שׁכן not in an objective, but in an attributive or adverbial relation (Psa 45:7, cf., Pro 1:33), and שׁכן , as opposed to being violently wrested from the ordinary sphere of life and work (cf., Psa 16:9; 102:29), denotes a continuing life, a life having its root in itself, עד שׁכן must mean the eternally (= לעד ) dwelling One, i.e., He whose life lasts for ever and is always the same. He is also called qâdōsh , as One who is absolutely pure and good, separated from all the uncleanness and imperfection by which creatures are characterized. This is not to be rendered sanctum nomen ejus , but sanctus ; this name is the facit of His revelation of Himself in the history of salvation, which is accomplished in love and wrath, grace and judgment. This God inhabits m ârōm v^e qâdōsh , the height and the Holy Place (accusatives of the object, like m ârōm in Isa 33:5, and m ^e rōmı̄m in Isa 33:16), both together being equivalent to φῶς ἀπρόσιτον (1Ti 6:16), since qâdōsh (neuter, as in Psa 46:5; Psa 65:5) answers to φῶς , and m ârōm to ἀπρόσιτον . But He also dwells with ( את as in Lev 16:16) the crushed and lowly of spirit. To these He is most intimately near, and that for a salutary and gracious purpose, namely "to revive ... ." ההיה e and היּה always signify either to keep that which is living alive, or to restore to life that which is dead. The spirit is the seat of pride and humility, the heart the seat of all feeling of joy and sorrow; we have therefore spiritum humilium and cor contritorum . The selfish egotism which repentance breaks has its root in the heart; and the self-consciousness, from whose false elevation repentance brings down, has its seat in the spirit ( Psychol. p. 199).

The compassion, by virtue of which God has His abode and His work of grace in the spirit and heart of the penitent, is founded in that free anticipating love which called man and his self-conscious spirit-soul into being at the first. "For I do not contend for ever, and I am not angry for ever: for the spirit would pine away before me, and the souls of men which I have created." The early translators (lxx, Syr., Jer., possibly also the Targum) give to יעטף the meaning egredietur , which certainly cannot be established. And so also does Stier, so far as the thought is concerned, when he adopts the rendering, "A spirit from me will cover over, and breath of life will I make;"and so Hahn, "When the spirit pines away before me, I create breath in abundance."But in both cases the writer would at any rate have used the perf. consec. ועשׂיתי , and the last clause of the v. has not the syntactic form of an apodosis. The rendering given above is the only one that is unassailable both grammatically and in fact. כּי introduces the reason for the self-limitation of the divine wrath, just as in Psa 78:38-39 (cf., Psa 103:14): if God should put no restraint upon His wrath, the consequence would be the entire destruction of human life, which was His creative work at first. The verb עטף , from its primary meaning to bend round ( Comm. on Job , at Job 23:9), has sometimes the transitive meaning to cover, and sometimes the meaning to wrap one's self round, i.e., to become faint or weak (compare עטוּף , fainted away, Lam 2:19; and התעטּף in Psa 142:4, which is applied to the spirit, like the kal here). מלּפני is equivalent to "in consequence of the wrath proceeding from me." נשׁמות (a plural only met with here) signifies, according to the fixed usage of the Old Testament (Isa 2:22; Isa 42:5), the souls of men, the origin of which is described as a creation in the attributive clause (with an emphatic אני ), just as in Jer 38:16 (cf., Zec 12:1). Whether the accents are intended to take עשׂיתי אני in this attributive sense or not, cannot be decided from the tiphchah attached to ונשׁמות . The prophet, who refers to the flood in other passages also (e.g., Isa 54:9), had probably in his mind the promise given after the flood, according to which God would not make the existing and inherited moral depravity an occasion for utterly destroying the human race.

This general law of His action is most especially the law of His conduct towards Israel, in which such grievous effects of its well-deserved punishment are apparent, and effects so different from those intended, that the compassion of God feels impelled to put an end to the punishment for the good of all that are susceptible of salvation. "And because of the iniquity of its selfishness, I was wroth, and smote it; hiding myself, and being angry: then it went on, turning away in the way of its own heart. I have seen its ways, and will heal it; and will lead it, and afford consolations to it, and to its mourning ones." The fundamental and chief sin of Israel is here called בּצע , lit., a cut of slice (= gain, Isa 56:11); then, like πλεονεξία , which is "idolatry"according to Col 3:5, or like φιλαργυρία , which is "the root of all evil"according to 1Ti 6:10, greedy desire for worldly possession, self-seeking, or worldliness generally. The future ואכּהוּ , standing as it does by the side of the perfect here, indicates that which is also past; and ואקצף stands in the place of a second gerund: abscondendo (viz., pânai , my face, Isa 54:8) et stomachando . When Jehovah had thus wrathfully hidden His gracious countenance from Israel, and withdrawn His gracious presence out of the midst of Israel (Hos 5:6, מהם חל ), it went away from Him ( שׁובב with שׁובב , like עולל with עולל ), going its own ways like the world of nations that had been left to themselves. But Jehovah had not seen these wanderings without pity. The futures which follow are promising, not by virtue of any syntactic necessity, but by virtue of an inward necessity. He will heal His wounded (Isa 1:4-6) and languishing people, and lead in the right way those that are going astray, and afford them consolation as a recompense for their long sufferings ( נחוּמים is derived from the piel נחם , and not, as in Hos 11:8, from the hiphal hinnâchēm , in the sense of "feelings of sympathy"), especially ( Vav epexeget .; Ges. §155, 1) its mourning ones (Isa 61:2-3; Isa 66:10), i.e., those who punishment has brought to repentance, and rendered desirous of salvation.

But when the redemption comes, it will divide Israel into two halves, with very different prospects. "Creating fruit of the lips; Jehovah saith, 'Peace, peace to those that are far off, and to those that are near; and I heal it.' But the wicked are like the sea that is cast up for it cannot rest, and its waters cast out slime and mud. There is no peace, saith my God, for the wicked." The words of God in Isa 57:19 are introduced with an interpolated "inquit Jehova" (cf., Isa 45:24, and the ellipsis in Isa 41:27); and what Jehovah effects by speaking thus is placed first in a determining participial clause: "Creating fruit ( נוב = נוּב , נוב , keri ניב ) of the lips," καρπὸν χείλεων (lxx, Heb 13:15), i.e., not of His own lips, to which בּורא would be inapplicable, but the offering of praise and thanksgiving springing from human lips (for the figure, see Psychol. p. 214, trans.; and on the root נב , to press upon forward): "Jehovah saith shâlōm , shâlōm ,"i.e., lasting and perfect peace (as in Isa 26:3), "be the portion of those of my people who are scattered far and near"(Isa 43:5-7; Isa 49:12; compare the application to heathen and Jews in Eph 2:17); "and I heal it "(viz., the nation, which, although scattered, is like one person in the sight of God). But the wicked, who persist in the alienation from God inherited from the fathers, are incapable of the peace which God brings to His people: they are like the sea in its tossed and stormy state ( נגרשׁ pausal third pers. as an attributive clause). As this cannot rest, and as its waters cast out slime and mud, so has their natural state become one of perpetual disturbance, leading to the uninterrupted production of unclean and ungodly thoughts, words, and works. Thus, then, there is no peace for them, saith my God. With these words, which have even a more pathetic sound here than in Isa 48:22, the prophet seals the second book of his prophecies. The "wicked"referred to are not the heathen outside Israel, but the heathen, i.e., those estranged from God, within Israel itself.

The transition form the first to the second half of this closing prophecy is formed by ואמר in Isa 57:14. In the second half, from Isa 57:11 , we find the accustomed style of our prophet; but in Isaiah 56:9-57:11 a the style is so thoroughly different, that Ewald maintains that the prophet has here inserted in his book a fragment from some earlier writer of the time of Manasseh. But we regard this as very improbable. It is not required by what is stated concerning the prophets and shepherds, for the book of Ezekiel clearly shows that the prophets and shepherds of the captivity were thus debased. Still less does what is stated concerning the early death of the righteous require it; for the fundamental idea of the suffering servant of Jehovah, which is peculiar to the second book, is shadowed forth therein. Nor by what is affirmed as to the idolatrous conduct of the people; for in the very centre (Isa 57:4) the great mass of the people are reproached for their contemptuous treatment of the servants of Jehovah. Nor does the language itself force us to any such conjecture, for Isa 53:1-12 also differs from the style met with elsewhere; and yet (although Ewald regards it as an earlier, borrowed fragment) it must be written by the author of the whole, since its grandest idea finds its fullest expression there. At the same time, we may assume that the prophet described the idolatry of the people under the influences of earlier models. If he had been a prophet of the captives after the time of Isaiah, he would have rested his prophecies on Jeremiah and Ezekiel. For just as Isa 51:18. has the ring of the Lamentations of Jeremiah, so does Isa 57:3. resemble in many respects the earlier reproaches of Jeremiah (compare Jer 5:7-9, Jer 5:29; Jer 9:8, with the expression, "Should I rest satisfied with this?"); also Jer 2:25 ( נואשׁ ), Jer 2:20; Jer 3:6, Jer 3:13 ("upon lofty mountains and under green trees"); also the night scene in Ezek 23.

V. Israel's future transformation chs. 56--66

The last major section of Isaiah deals with the necessity of living out the righteousness of God (cf. Rom. 12-16). These chapters emphasize what the characteristics of the servants of the Lord should be. Again, the focus is on Israel primarily but not exclusively. All God's people are in view, though God's will for Israel and His promises to Israel were Isaiah's chief concerns.⁶³³

"These chapters are about the internalization of the law by means of an intimate relationship with the God who alone can enable people to live holy lives."⁶³⁴

This section also clarifies the relationship between works and grace, both of which Isaiah spoke of as essential in his earlier chapters.

The structure of this section is as follows.⁶³⁵

A Foreign worshipers 56:1-8

B Ethical righteousness 56:9-59:15a

C The divine warrior 59:15b-21

D Eschatological hope chs. 60-62

C' The divine warrior 63:1-6

B' Ethical righteousness 63:7-66:17

A' Foreign worshipers 66:18-24

A. Recognition of human inability chs. 56-59

It is important that God's people demonstrate righteousness in their lives, but that is impossible without divine enablement. These chapters clarify the roles of God and man in demonstrating righteousness. This section consists of two parts each of which concludes with a promise from God to help His people (chs 56-57 and 58-59). Each of the two parts has three segments: an example of realized righteousness (56:1-8 and 58:1-14), a reflection on the situation (56:9-57:13 and 59:1-15a), and an announcement of the Lord's help (57:14-21 and 59:15b-21).

1. The need for humility and holiness chs. 56-57

These chapters introduce the main subject of this section of the book, which grows out of what Isaiah revealed previously. If salvation depends on God's grace, do God's servants have any responsibility other than receiving that grace? Simply being a member of the covenant community of Israel and fulfilling the cultic (worship system) requirements of the Mosaic Law might seem to be an adequate response for some Israelites. Isaiah revealed that God had redeemed them so they could demonstrate His righteousness in their lives in the world. This would glorify Him, bring others to Him, and result in Israel's greatest blessing. But demonstrating that righteousness was impossible for them to do by themselves (cf. chs. 1-39). They needed to appropriate His grace as redeemed people, redeemed from captivity (chs. 40-48) and redeemed from sin (chs. 49-55), to become the servants of God that He intended them to be. Chapter 56 contains moral exhortations in view of God's salvation.

The basis of rejection and cursing 56:9-57:13

Whereas heartfelt love for and trust in the Lord make anyone acceptable to Him, reliance on one's position or ability for acceptance will not.

Rampant apostasy 57:3-13

Isaiah identified another mark of Israel, which boasted in its election by God and viewed righteousness in terms of correct worship ritual. This was the widespread departure of the nation from God (apostasy). She had forsaken God and had pursued idols.

57:3 God summoned the idolatrous Israelites, in contrast to the righteous (vv. 1-2), to come before Him for judgment. Rather than behaving like descendants of Abraham and Sarah (cf. 51:2), these wicked Israelites were acting like their father was an adulterer and their mother a sorceress and a prostitute. That is, they were congenitally selfish, unfaithful to God, and wayward.

"Adultery . . . expresses the principle (unfaithfulness to the covenant); prostitution the practice (devotion to lovers other than the Lord). The adulterer gives his love elsewhere; the prostitute takes other lovers."⁶⁴⁸

57:4 Evidently the people these wicked Israelites mocked were the righteous minority among them. Like children, they ridiculed the righteous for being different from themselves. They were rebellious and deceitful in their relationship to the Lord.

57:5 They were rebellious and deceitful in that they practiced fertility worship and child sacrifice. They believed connection with nature, rather than a spiritual relationship with the Creator, would yield fertility. They also believed that sacrificing the next generation would guarantee the preservation of the present generation. Of course, the opposite is true. God's people burned with desire as they carried out these pagan rites in the places thought to be most conducive to their success.⁶⁴⁹ How different a relationship with Yahweh based on trust would have been.

57:6 Having chosen to worship in the wadis, the apostate Israelites would have to be content to have the rocks of the wadis as their gods (cf. Rom. 1:20-25).⁶⁵⁰ They even made drink and grain offerings to these rocks. This was not the kind of behavior that would cause God to change His mind about bringing judgment on His people.

57:7 The Israelites also worshipped idols on mountains, as the pagans did to get closer to their gods. Such worship constituted infidelity to the Lord and adultery with idols. Thus Israel had made her bed and slept with another man when she worshipped as she did. However, Isaiah's language was more than figurative since worship of these nature deities involved sacred prostitution.

57:8 The unfaithful Israelites were evidently setting up memorial objects to the idols in their homes as well. The Scripture portions that they were to place on their door frames (Deut. 6:9; 11:20) were to remind them of the Lord, but they had installed rival reminders inside their homes. The Lord's "wife" had turned her back on Him and had gone to bed with other lovers. She had been unfaithful to her covenant with Yahweh and had covenanted to worship idols since she loved the physical aspects of their worship.

57:9 Some Israelites had also traveled far from home to worship other gods. This may be a reference to making political alliances with other nations and then worshipping their gods with them (cf. Ezek. 23). The king in view may be the most prominent foreign ruler at the time Isaiah wrote this prophecy. These political trips involved great distances. The negotiators would take the oils and perfumes used in the worship of foreign gods with them. Over time these instances of idolatry had increased. But instead of going to foreign nations, Isaiah said these envoys were really going to Sheol because God would slay His people for their unfaithfulness to Him.

57:10 These trips to obtain political security through idolatry wore the envoys out. Rather than seeing that security did not come that way, however, they persevered in their wickedness in spite of their weariness.

"As with any addiction, the memory of former gratification drives one on, even when the gratification grows steadily less and less. To admit that the quest is hopeless would be to drive one back into the arms of God, whose invitation to surrender all control and live in trust one has already rejected."⁶⁵¹

57:11 Yahweh asked the Israelites a question. Who had terrified them that they betrayed the truth (cf. Prov. 30:6), their covenant partner, and their concern for Him (cf. v. 1)? Obviously it was not a great threat that had made them unfaithful but neglect of Him. Perhaps if He had been more active in judging their sins they would have remembered Him. But, graciously, He had been silent about their sins, and so they had not paid attention to Him.

"Possibly we have here an example of Isaiah's preaching during the long dark days of Manasseh."⁶⁵²

57:12 God would bring Israel into judgment and make known her "righteous" deeds (cf. Matt. 13:24-30; Rev. 20:12). What she considered righteousness, the blending of her elect calling and paganism, was anything but that (cf. 56:1). She would come out lacking in that reckoning.

57:13 In that day of judgment the idols that the Israelites had trusted in would be of no help. They would be as useless and lightweight as what the winds blow away. In contrast, those who made Yahweh their refuge from the storms of life would inherit the land and possess the Zion of the future Millennium (cf. 11:9; 24:23; 25:6-8; 65:25; 66:20; Matt. 5:5).

The divine enablement 57:14-21

This pericope concludes the section begun at 56:1 dealing with the need for humility and holiness in the redeemed people of God. Isaiah explained that the basis of God's acceptance and blessing of His redeemed people was righteousness (56:1-8). Then he showed that Israel lacked that righteousness (56:9-57:13). Her leadership was wicked (56:9-57:2) and her populace was apostate (57:3-13). Now he explained that the solution to Israel's predicament was Yahweh's enablement. The only way she could be what she should be was with the Lord's help. This section explains how the promise that ended verse 13 could possibly come to pass.

The structure of this section is the opposite of the former one. There threatening ended with a brief promise, but here promise ends with a short threat.

57:14 In the future someone would give an order to prepare the way so the Israelites could return to their land and to their God (cf. 40:3; 62:10). The speaker is probably God, but the speech is more important than the speaker. The figure is of building a roadbed for a highway that would become the path of the Israelites.

57:15 The reason for this proclamation is that God is who He is. He is the utterly transcendent God in relation to space (high and lifted up, cf. 6:1; 52:13), time (lives forever), and character (holy). Yet He is also immanent, dwelling among repentant and humble people. He dwells among them to encourage and enable them. The holy God is with His humble people (cf. 7:14).⁶⁵³

"Earthly sovereigns are thought of as dwelling with the exalted and proud ones; the great Sovereign of all dwells with the humble believer."⁶⁵⁴

57:16 God will not always be angry with sinners; His anger will come to an end because He has made provision for human sin through the Servant. He becomes angry, but He is love (cf. Ps. 30:5). If God remained angry with sin, humanity could not endure His wrath and everyone would perish (cf. Gen. 6:3).⁶⁵⁵

57:17 The Lord had been angry with the proud Israelite because of his desire for unjust gain, namely, for more and more for himself. This is the essential sin that results in idolatry (cf. Col. 3:5; 1 Tim. 6:10). God's anger led Him to discipline the proud Israelites and to become inaccessible to their calls for help. Israel, instead of repenting and returning to the Lord, continued in her sinful ways.

57:18 In spite of Israel's response, Yahweh would heal, lead, and strengthen the nation's inhabitants who mourned over their sinfulness. He would take the initiative by providing the Servant to strengthen as well as to save (cf. 2 Cor. 5:18-19). It is not so much grace for redemption that is in view here as grace to overcome the attraction of sin as redeemed people.

"The unmerited nature of God's favor has rarely been expressed more beautifully and in v. 18."⁶⁵⁶

57:19 The result would be that those delivered would praise the Lord. Consequently, there can be peace for the humble because God would heal them whether they live near in Israel or far off among the Gentiles (cf. Eph. 2:17). The duplication of a word like "peace" is a Hebrew idiom for something superlative in kind and total in extent (cf. 6:3; 21:9; Gen. 14:10; Deut. 16:20; 2 Kings 25:25; Rev. 14:8; 18:2). Since shalom was a conventional word of greeting, the speaker may have intended to give the wayward a warm welcome home.

57:20-21 The wicked contrast with the humble who take advantage of God's provision of grace. Far from being at peace, their existence is as tumultuous as the tossing sea, which is incapable of being at rest. Their constant agitation creates many other problems, like the raging sea casts up debris and mud. No shalom is the portion of the wicked (cf. 48:22).

"Hence if persons have experienced the unmerited grace of God as mediated through the Savior, and then expect to live lives dominated by greed (v. 17) and self-will, propitiating God from time to time with religious behavior, they will find not peace, but constant upheaval."⁶⁵⁷

Isaiah 57 - The Spiritual Adultery of God's People

A. Judah's idolatry is like spiritual adultery.

1. (1-2) The persecution of the righteous.

The righteous perishes, and no man takes it to heart; merciful men are taken away, while no one considers that the righteous is taken away from evil. He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.

a. The righteous perishes: Carrying on the rebuke of Judah's leaders from the previous chapter, the LORD speaks to the persecution of the righteous. In this case, it is persecution through neglect (the righteous perishes and no man takes it to heart).

i. When Isaiah proclaimed this is important. Many critics of the Bible demand that Isaiah was written after the Babylonian exile, because so many events after the exile are precisely prophesied. But the sins described in this chapter are strictly before the exile. This chapter is a marvelous proof that the book of Isaiah was written in the days of Isaiah, by one author, and before the exile.

ii. "There is no evidence of corresponding post-exilic practices. A prophet in the post-exile could not have written like this." (Motyer) "All in all we prefer to think of the reign of Manasseh, for the abominations of this king are all found in this chapter." (Bultema)

b. The righteous is taken away from evil. He shall enter into peace: Though the righteous were ignored and persecuted by the wicked leaders of Judah, God would not forsake them. When they perished, when merciful men were taken away, God used it to bless the righteous, to take them away from evil and to allow them to enter into peace.

2. (3-10) The spiritual adultery of God's people.

But come here, you sons of the sorceress, you offspring of the adulterer and the harlot! Whom do you ridicule? Against whom do you make a wide mouth and stick out the tongue? Are you not children of transgression, offspring of falsehood, inflaming yourselves with gods under every green tree, slaying the children in the valleys, under the clefts of the rocks? Among the smooth stones of the stream is your portion; they, they, are your lot! Even to them you have poured a drink offering, you have offered a grain offering. Should I receive comfort in these? On a lofty and high mountain you have set your bed; EVEN there you went up to offer sacrifice. Also behind the doors and their posts you have set up your remembrance; for you have uncovered yourself to those other than Me, and have gone up to them; you have enlarged your bed And made a covenant with them; you have loved their bed, where you saw their nudity. You went to the king with ointment, and increased your perfumes; you sent your messengers far off, and even descended to Sheol. You are wearied in the length of your way; yet you did not say, "There is no hope." You have found the life of your hand; therefore you were not grieved.

a. Whom do you ridicule? The wicked among God's people made fun of the righteous. They mocked them, and God heard it. Here, the LORD challenges them, simply asking "Who do you think you are? Who are you mocking? Are you not children of transgression, offspring of falsehood?"

i. This speaks to a common sin of human nature - to see the sins or the problems of others, while being blind to our own sins or problems.

b. Inflaming yourselves with gods under every green tree: Here, the LORD begins to expose the spiritual adultery of His people. They are "hot" with passion for other gods, worshipping them in the ritual worship places of Canaanite paganism (every green tree . . . among the smooth stones of the stream . . . on a high and lofty mountain).

i. In this picture, the LORD is the husband of Israel, and their passionate, chronic attraction for idols was like the lust of an adulterer. His people pursued the false gods like a lover runs after the focus of their love, and they yield themselves to the idols as a lover yields themselves to their beloved (you have uncovered yourself to those other than Me).

ii. "According to the presentation of verse seven, the whoredom of Judah is compared to that of an adulteress who has become so impudent that she no longer commits her sins in secret but publicly and shamelessly. She acts without and restraint and refuses to blush with shame." (Bultema)

c. Under every green tree: The picture of "spiritual adultery" is especially fitting, because many of the pagan gods the Israelites went after were "worshipped" with illicit sex rituals. A green tree might be a place of such idolatry, because the evergreen tree spoke of constant fertility.

d. Slaying the children in the valleys: One of the Canaanite gods the Israelites worshipped was named Molech, and he received children as sacrifices. Molech was "worshipped" by heating a metal statue representing the god until it was red hot, then by placing a living infant on the outstretched hands of the statue, while beating drums drowned out the screams of the child until it burned to death. Molech was one of the "lovers" God's people forsook the LORD for in their spiritual adultery.

i. People who would not make a small sacrifice for the LORD God would kill their own children for a pagan idol! "And as the love of harlots is oft hotter than that of husband and wife, so superstition many times outdoeth true religion." (Trapp)

e. Even to them you have poured a drink offering, you have offered a grain offering: These are the sacrifices that should have been given to the LORD. But His unfaithful people gave them to idols instead. "For the devil is God's ape, and idolaters used the same rites and offerings in the worship of idols which God has prescribed in his own [worship]." (Poole)

f. Also behind the doors and their posts you have set up your remembrance: In Deuteronomy 6:4-9, God told Israel to inscribe His name and His word on every door post. Here, there is a perverse twisting of that - the remember their pagan gods behind the doors and their posts.

i. "The sensitive Israelite reader would, of course, remember that it was the word of God - and, most aptly, the assertion that there is only one God - that was the be inscribed on the doors." (Grogan)

g. You are wearied in the length of your way: As time went on, the spiritual adultery of God's people wasn't rewarding. After the initial thrill of their spiritual adultery wore off, they were wearied. But even then they would not repent (Yet you did not say, "There is no hope").

B. God describes His dealing with His disobedient people.

1. (11-13) The end of God's patience with His people.

And of whom have you been afraid, or feared, that you have lied and not remembered Me, nor taken it to your heart? Is it not because I have held My peace from of old that you do not fear Me? I will declare your righteousness and your works, for they will not profit you. When you cry out, let your collection of idols deliver you. But the wind will carry them all away, a breath will take them. But he who puts his trust in Me shall possess the land, and shall inherit My holy mountain.

a. And of whom have you been afraid, or feared, that you have lied and not remembered Me: Here, the LORD confronts the fact that His people do not fear Him, and that they do fear someone or something else. Nor taken it to your heart: Their superficial relationship was connected to a low view of God, and their lack of respect for Him.

b. Is it not because I have held My peace from of old that you do not fear Me? Why did God's people lack respect for Him? In part, because He showed mercy and did not punish their sin immediately. They made a crucial error, common to fallen humanity: they mistook God's mercy and forbearance for weakness or lack of resolve.

c. I will declare your righteousness and your works, for they will not profit you: God's people didn't trust in Him, and the things they did trust in - themselves, and their idols (let your collection of idols deliver you) could not help them. Their idols were so weak and helpless that a breath will take them.

d. In contrast, the LORD says he who puts his trust in Me shall possess the land, and shall inherit My holy mountain. Trust in the LORD makes a person secure, while trust in one's self or in idols ends in ruin.

2. (14) A stumbling block removed.

And one shall say, "Heap it up! Heap it up! Prepare the way, take the stumbling block out of the way of My people."

a. Heap it up! Heap it up! This doesn't describe setting things in the way of those coming to God. Instead, using the same imagery as Isaiah 35:8, which describes a highway for God's people, meaning a raised road that is above all obstacles. Heap it up refers to the building of this road, so that God's people can return to Him without obstacle.

b. Prepare the way, take the stumbling block out of the way of My people: Whatever gets in the way of our getting right with God must be taken out of the way. In the following verses, the LORD deals with those obstacles.

3. (15-21) God describes the way of peace and restoration.

For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend forever, nor will I always be angry; for the spirit would fail before Me, and the souls which I have made. For the iniquity of his covetousness I was angry and struck him; I hid and was angry, and he went on backsliding in the way of his heart. I have seen his ways, and will heal him; I will also lead him, and restore comforts to him and to his mourners." "I create the fruit of the lips: Peace, peace to him who is far off and to him who is near," says the LORD, "And I will heal him." But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. "There is no peace," says my God, "for the wicked."

a. For thus says the High and Lofty One who inhabits eternity, whose name is Holy: To be right with God, the first thing to do is to understand His great majesty. The LORD introduces Himself to His people with titles reflecting His great majesty, and expects His people to respond to Him as such a glorious God.

b. Though God is the High and Lofty One, and lives in the high and holy place, at the same time He will live with men - with him who has a contrite and humble spirit. This is the second thing to being right God: being contrite and humble before the God of great majesty.

c. For I will not contend forever, nor will I always be angry: The third thing to understand in getting right with God is His great love. Here, the LORD shows His mercy to His people, but promises to relent and not be angry forever. Though God disciplined His people, He now says, I have seen his ways, and will heal him; I will also lead him, and restore comforts to him.

d. Peace, peace, to him who is far off and to him who is near: In His mercy, God invites all men to peace - both him who is far off and him who is near. Each one can receive God's shalom, which is more than the absence of hostility; it is the gift of precious well-being.

i. In Ephesians 2:17, Paul speaks of Jesus fulfilling this promise exactly: And He came and preached peace to you who were afar off and to those who were near. As revealed through Paul, God shows that him who is far off refers to the Gentiles, while him who is near is the Jewish man. Both can come to peace through receiving God's gift through Jesus.

e. But the wicked are like the troubled sea, when it cannot rest . . . there is no peace . . . for the wicked: In contrast to those who return to God, the wicked are still without peace. God's great mercy is held out to man - but it must be received.

i. "Their minds are restless, being perpetually hurried and tormented with their own lusts and passions, and with the horror of their guilt, and the dread of Divine vengeance due unto them, and ready to come upon them." (Poole)

ii. Isaiah 57:20-21 is a good example of how the sea was thought to be a dangerous, dark, restless place in the mind of the ancient Jews. No wonder that in the new heaven and the new earth, there is no more sea (Revelation 21:1).

© 2001 David Guzik - No distribution beyond personal use without permission

ISAIAH 57:15 —Does God dwell in eternity or with men?

PROBLEM: Isaiah speaks of God as “the High and Lofty One Who inhabits eternity.” Yet John claims that “God is with men, and He will dwell with them” ( Rev. 21:3 ). Is God in eternity or in time?

SOLUTION: God is in both. He is “out there” as well as “in here.” In technical terms, He is both transcendent over the universe and yet immanent in it. All of God is everywhere, in heaven and on earth ( Ps. 139:7-10 ). He is over all and in all. He created the universe and has manifested Himself in it, but He is not identical to the universe ( Col. 1:15-16 ). God is in the world, but God is not the world. Like a painter and his painting, God put Himself in His creation but is still more than it.